As one of the oldest town in Akure environs, Oba Ile and its people were involved in the formation of some villages and settlements around it.
They’re part of the first settlers in Uso(wo), Ogbese, and even Awo Ekiti.
In Ogbese, history told us that late Oba Amos Omodara was a prominent person among the first settlers before he became the Oloba of Oba-Ile in 1947.
Other places include Araromi where the settlers from Oba-Ile had to initiate the establishment of an Anglican Church where they worshipped.
Others are Eleyowo, where the first settlers were Oba-Ile indigenes among whom were Chief Aribo of Oba-Ile, Chief Odoo Olojugba, Asosanyin and a host of others; other villages include Ago Abo (now Ilu-Abo), Oyin-Iloro, Okolereagbe, Bolorunduro and Igbatayo No I and No II otherwise known as Owode.
Ugbo-ona, another of those farm settlements was largely populated by Oba-Ile people.
All these aforementioned settlements were where Oba people form part of the settlers.
Another settlement that is of importance to Oba-Ile and the Oloba of Oba-Ile is Ugoba.
When the people of Oba-Ile moved to the present site with his base at Umogun Oladeye, a section of them moved to settle at the place now known as Ugoba (Igoba).
But it was then known as Oba-Odo while the other Oba (now Oba-Ile) with base at Umogun became known as Oba-Oke.
The story behind Ugoba as an extension of, or satellite base for Oba-Ile’s is a very interesting one.
When Oloba went on adventure, history records that he brought a man from a T-junction at Irun to be his (medicine man) herbalist and was called Otalogun. Because Ugoba was part of Oloba’s land, he stationed him there and appointed him the head of that community with the title of Odofin.
It was from there, Oba-Odo that is, that he would come to answer Oloba’s call and attend any community meeting where he was needed. This meant that he then became the head of the Oba community resident there.
The link was such that, at the crowning of any Oloba, he would be presented to the two communities at once.
The High Chief Elemo would present him to Oba-Oke and Oba-Odo and say..
..Oloba rin re i o; se in a sin(This is your monarch (Oloba), will you serve and honour him)?
The people would respond appropriately in the affirmative.
Centuries since this tradition commenced and despite many changes and the semi-autonomy of Ugoba, this was the format at the coronation of the present Oloba of Oba-Ile, Oba Agunbiade Otutubiosun III, in 1987.
But this also implies that the head of Oba Odo (Ugoba) was not only one of Oloba’s chiefs but also one of his Kingmakers.
As such, it means that Oba-Ile’s traditions and culture are to a great extent replicated at Ugoba (Oba-Odo).
For instance, the famous Agbon festival of Oba-Ile is celebrated at Ugoba in pretty much the same way.
There is only a 5 day difference between them.
Now history has it that a big row broke out between Odofin Otalogun of Ugoba and other chiefs at the Oloba’s palace and Otalogun threatened to leave.
The Oloba called his bluff as though it was an empty threat.
But Odofin Otalogun made real his threat and left out of anger. The Oloba refused to appeal to him.
Eventually on returning to Ugoba, he left with many followers numbering up to 200, leaving Oba-Ile’s population further depleted.
This crisis was going to change the course of history for Oba-Ile community, the Oloba and his traditional administration.
When Odofin Otalogun approached Ado-Ekiti with such a crowd of people with him, the Ewi of Ado came to meet him to know his mission.
But on narrating his story and seeing the large crowd of people travelling with him, the Ewi was left in no doubt as to the importance of Odofin Otalogun.
Thus Ewi persuaded him to settle at Odo Ado and became his next in rank which offer Odofin Otalogun accepted.
Thus he settled with his group at Odo-Ado and became Ewi’s most senior chief.
Even today, Odofin is the title of the chief next in rank to the Ewi of Ado-Ekiti, just as it now is in Oba-Ile but not before that time. Why? When the Oloba of Oba-Ile heard of this, he decided that the successor to Odofin Otalogun would become his next in rank and should reside in Oba-Oke (Oba-Ile) from where he would be administering Ugoba.
But 9 days before the Aeregbe festival the Odofin would be allowed to go to his farm and spend time at Ugoba only to return 5 days before the festival.
Hence Odofin earns the praise “Aeregbe disan Odofin roko, Aergbe dorun Odofin bo ‘aleo.”
In the modern day , the head of Ugoba community no longer bears Otalogun but Obalogun of Ugoba.
Nevertheless the Oba-Ugoba ties remain , even though things have changed from what they used to be because of civilization.
Actually the relationship of Isolo and Oba Ile has not be thoroughly established according to my research, but whoever has the detailed history can kindly provide us.
According to the writer of one of the articles used, Dr Stephen Ayo Fagbemi said, the reality is that most of the original residents of the Isolo area in Akure would have one link or the other with Oba-Ile, if they were not entirely of Oba-Ile origin.
He said that some of the functions which involve the core Isolo people are always have a large contingent of people from Oba-Ile. Example of this was the funeral of the father of late Osolo, Pa Oluwatuyi(aka Sibesibe).
There, the first line of his traditional praise (or cognomen-oriki) was Ejioba omo olale, omo ajigbagba urin.
Some of the Osolo chiefs are closely related to Oba-Ile. Among them are the second in rank to the Osolo, the Lisa of Isolo, Chief Joshua Omotayo (a.k.a 1313) Ejioba Motel, who do attend the Osolo-Asamo family meeting at Oba-Ile.
Chief H.A. Babatunde, the Olisunla of Isolo is himself an indigene of Oba-Ile, his father was Chief Oloro of Oba-Ile. Chief Babatunde always to chair the family meeting for the Osolo-Asamo family in Oba-Ile.
There are two ruling houses in Oba-Ile, namely the Akaiyedo and Elegbeogbo ruling houses and since the establishment of the second ruling house, the two ruling houses have been taking turns in producing candidates for the throne of the Oloba of Oba-Ile.
As would be seen later , the creation of Elegbejeogbo ruling house is a relatively new development that started towards the end of the 18th century.
The present Oloba Agunbiade Otutubiosun III is from the Akaiyedo ruling house, his grand father being Oloba Olaluwoye Otutubiosun I who reigned in the 19th century before Oloba Orioge I.
The List of Olobas since the beginning..
1. Akaiyedo, 2. Oladeye, the founder of Umogun, 3. Osalade , 4. Aderosale, 5. Oluwalade, 6. Aladeparioye,m , 7. Oyinlade, 8. Adegbuji, 9. Atanlaye, 10. Adesoro, 11. Segi, 12. Aladegboye, 13. Olasosin, 14. Iyun, 15. Adegbute, 16. Akikomugbeseyan, 17. Ogogo, 18. Agunmayao, 19. Adesola, 20. Adepoju, 21Adewumi, 22. Olagbuyi, 23. Aladewetan, 24. Adelana,
25. Olakaye, 26. Adewekun,
27. Adelala, 28. Oyigi, 29. Awogbamila, 30. Awotunberu, 31. Obalaye, 32. Adedipe, 33. Erinmuja, 34. Adelakun, 35. Adelani, 36. Adegboro, 37. Aladegbola, 38. Aladegbokun, 39. Ogungbadero, 40. Akintoye,
41. Gbadegun, 42. Oyintoke,
43. Ajidiogbo, 44. Obaleyakin,
45. Elegbejeogbo, 46. Olagboba, 47. Olaluwoye Otutubiosun I, 48. Orioge I (1886-1924) whose reign witnessed the advent of Christianity in Oba-Ile, in 1909 and he protected the Christians from extreme persecution.
49. Aladesaye (1930-1944), 50. Amos Omodara (Sept 14, 1947 to 1966). His reign witnessed many developments. He was the one who moved out of the palace at Umogun to his own building, a more modern structure by the standard of the time, and nearer the main trunk B Road. He was a very revered monarch and peace-loving person.
He was so well-respected that he was appointed a Justice of Peace and president of a customary court at Akure the Divisional headquarters of the time. His daughter, late Princess Aderosoye became regent following his demise.
51. Samuel Omoniyi Otutubiosun II (1967). He was a police officer and a very ambitious ruler who had great vision for the development of his town and the building of a modern palace. He was very firm and disciplined as a police officer. He reigned with firmness, vision and unparalleled charisma. He aimed to raise the profile of the community and the throne of the Oloba. Unfortunately his reign was short-lived as he lasted only 60 days.
Yet he recorded great achievements within the short period. Great dreams short-lived! Princess Aderemi Fabilola became the regent after him. It was during the regency of Princess Aderemi that the Oba-Ile community donated the expanse of land to the government free of charge for the construction of Western Nigeria Broadcasting Station (WNBS). During her regency the WNTV was commissioned.
52. Gabriel Ilesanmi Orioge II (1975-May 1980). Was a soldier, of female lineage, with a very promising future. He ascended the throne as a young man who was very much loved and respected by all his subjects. Unfortunately he lacked the decorum and ability to carry his office with dignity and respect. Although he was a very charismatic monarch the incessant crisis into which he plunged the community finally led to his deposition in 1980 only five years after his coronation. During his reign , The Ondo State Broadcasting Corporation was officially commissioned by Wing Commander Ita David Ikpeme.
53. The reigning Oloba Joseph Agunbiade Otutubiosun III, was enthroned in September 1987. His grandfather was Oloba Olaluwoye Otutubiosun I. His reign has witnessed tremendous growth and developments in the town. Above all, his reign has brought about the much needed peace and tranquility.
Part of Oloba oriki..
Alase EkejiOrisa, ojo yere abi ojo bare, okirikisi omo atorunro saye, omo iyebi, omo ibabi, alugbogbo moja, omo asoro mu moriwo agbon gba, omo asoro mokunrin obitun.
Part of general oriki for Oba Ile people..
Ejioba omo olale, omo ajigbagba urin, omo apano soro; omo amokunkunyugbo ebo m’osupa ji erebo; omo asoro m’osaka soro; omo asoro mu moriwo agbon gba; omo asoro mokunrin obitun; omo a soro mu gbegidi ori tani ore; Omo ajosibi peyin udi da, omo ajosibi mikaka roro.
Source: Extract from Article written by Revd Dr. Stephen Ayo Fagbemi and other related ones.
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